"ili" makes us ill

Sex sells. It’s true and you see it being used as a common ploy in many marketing strategies. Now, we’re not the Spanish inquisition nor are we purveyors of Victorian morality, so we can all come to accept a certain hint of sexuality when it comes to marketing a product.

The Tokyo based start-up, Logbar, decided to market their new device, the “wearable translater” (their spelling, not ours) with a YouTube video in advance for the product launch. Translation apps or devices, that offer all kinds of weird and wonderful translations, are interesting and engaging tools that enable people to come together despite major language barriers – or at least that’s the theory. The Logbar portable translation device supposedly listens to the wearer and then spits out an oral translation.

However, the pre-launch video for the Logbar “ili” was somewhat perturbing. In an attempt to show the functionality of the device, a Western man takes to the streets of Tokyo armed with the gadget. He’s not exactly going around town asking for directions to Shibuya or trying to order a square watermelon at Tsukiji market. Instead, he’s off to “try and kiss girls”. In reality, he’s badgering young women into kissing him in order to strengthen his own masculinity. At first, some of the girls seem quite amazed by the technology at his disposal. Nevertheless, it quickly becomes apparent that not everyone is so eager to participate.

You have to ask yourself whether the young man seems to think that Japanese women are permissive enough to give in to his demands. The colonial mentality and stereotypes around exotic 'Geisha' and submissive Asian women appear once again…

Logbar have an interesting slogan, “LOGBAR CREATES HAPPY NEXT DIALOGUE”, and it is certainly a questionable one. One of the Japanese women that is approached by the stranger is clearly distressed by his advances and so, she defends herself from him and his voyeur camera (0:48 on the YouTube video). You’ll also notice that the young man extends his arm in an attempt to touch the young woman. Japan is by no means a cold, clinical country where emotions are forbidden. However, in a culture where distance and respect are intertwined, the stranger’s attempts at touching her are a complete breach of any “HAPPY” dialogue. Languages are not just strings of words, there are also cultural elements and social conventions that need to be followed. Maybe that’s a point Logbar forgot to consider…

In short, how does badgering women for a kiss bring people and cultures together? Quite simply, it doesn’t.

Els traductors i intèrprets no tenen agendes polítiques – quina bogeria!

Si us fixeu en els resultats del referèndum escocès i la seva cobertura als mitjans de comunicació, probablement hagueu percebut un canvi de sentit en el discurs del primer ministre britànic, David Cameron.

El discurs original (en anglès):

“Good Morning. The people of Scotland have spoken and it is a clear result. They have kept our country of four nations together and, like millions of other people, I am delighted. As I said during the campaign, it would have broken my heart to see our United Kingdom come to an end…”

La traducció emesa per TVE (en castellà):

“Buenos días. La ciudadanía escocesa ha hablado y hay un resultado claro. Quieren mantener nuestra nación unida y para mí, esto es un motivo de orgullo como para muchas personas. Durante la campaña, afirmé que, para mí, me rompería el corazón ver una ruptura del Reino Unido…”

Com es pot llegir (en negreta), la intèrpret ha canviat el sentit de la frase en aquesta ocasió crucial. En l'original no s'esmenta el verb "voler". Potser pugui haver estat un error per la part de la intèrpret, malgrat que també podria ser que la intèrpret, amb la seva posició política, hagués interferit en el missatge . 

 - Què n'opineu vosaltres?

The urgent need to feminise Legal Translation

In our patriarchal society, law and language go hand in hand in a dangerous alliance. After all, the two enshrine power. This type of society seeks to grant that power to men for their exclusive use. Historically, laws have, by and large, been proposed, drafted and enacted by men. Women and non-binary genders simply don’t enter into the equation**.

 “A patriarchal society is made up of a male-dominated power structures which are found throughout a society.”

When we look closely at a legal text, all too often the language we come across is inaccessible for most people. Complicated Latin phrases, long winded clauses and armies of sub-clauses only add to the frustration of reading and translating such texts. As translators, when faced with these complications, we may sometimes ask ourselves if we’re actually translating anything at all.

Unfortunately for us, the unwritten golden mantra of legal translation is: don’t get inventive or florid, simply be ‘faithful’. Whilst there isn’t a great deal we can do about the legal text’s inaccessibility for some readers, we, as translators, can indeed feminise or queer the terms used in the text. By doing so, we are using translation as a tool for equality as well as a means of challenging patriarchal power structures.   

Argentina and Abortion:

Women’s access to health, particularly reproductive rights, is limited or simply non-existent in many countries. Abortion access has been a key topic within feminist circles since the late 1960s as women fought to take back ownership of their own bodies. Vicious battles were fought in courts, in clinics, in lecture halls, in churches and in print. Sadly this debate turned sour as medical professionals were brutally murdered by anti-choice activists. In the 1990s the anti-choice lobby in the USA began to talk about “Foetal Rights” – thus further hindering women’s access to this basic health service.

The laws and regulations which limit abortion are rarely ideologically-friendly for the feminist translator. Argentina’s Penal Code, which limits abortion access, is an example I would like to highlight.

In 1994 the Argentine Penal Code underwent reform and the Pact of San José was added, meaning that, as far as Argentine law is concerned, life begins “from the moment of conception”.  It was only in 2012 that the Argentine Supreme Court ruled that abortions may be carried out in cases of rape or when there is a threat to the woman’s life.

Here’s a section from the original Spanish language version and to the right is the translation provided by Americans United for Life (AUL) in their document, “Defending the HumanRight to Life in Latin America series”:

Art.86.- El aborto practicado por un médico diplomado con el consentimiento de la mujer encinta, no es punible:      1)   si se ha hecho con el fin de evitar un peligro para la vida o la salud de la madre y si este peligro no puede ser evitado por otros medios; 2) si el embarazo proviene de una violación o de un atentado al pudor cometido sobre una mujer idiota o demente. En este caso, el consentimiento de su representante legal deberá ser requerido para el aborto.

Section 86 - establishes that any abortion performed by a  qualified medical doctor with the pregnant woman’s  consent is non–punishable: 1) when performed to avoid a threat to the mother’s life or health and when this threat cannot be avoided by any other means. 2) when the pregnancy is a consequence of rape or of sexual  assault against an idiotic or insane woman. In this case, the legal representative’s consent to perform the abortion is required.

As you can see in the original, patriarchal language is being used. We can all see how “una mujer idiota o demente” is not acceptable language. So, is “an idiotic or insane woman” an acceptable translation? No, not at all. This is able-ist language, limiting and degrading women with mental health problems. We can be quite sure that nowhere else in the Penal Code will we find a man being referred to as “idiotic or insane”.

Translators may well be tempted to expose the patriarchal language used by carrying it over in the translation – but let’s be quite clear, this is by no means endearing language, nor should it be used in this day and age.  Here translators must be reminded of their own agency within the text and all too often, that can involve reflecting on one’s morals, ideology and personal opinions.

 Though it is not the norm to wander from the source text in legal translation, if the translator decides to be ‘faithful’ they are ultimately reinforcing stigmatisation and negative feelings towards the mentally ill. They are also, directly and indirectly, putting women down, thus enabling the patriarchal system. Translators can be ‘unfaithful’ through applying Von Flotow’s (1991) technique of “hijacking” and then recasting the language, using a more politically correct term.

When translators are taught their craft, faithfulness to the text is held as sacred and essential to the process. In legal translation, that drive to be ‘faithful’ is even more intense. We, as translators, need to challenge that as this way of thinking reduces us to mere machines with little or no moral backbone. It destroys our capacity for independent thought and robs us of our agency. Feminist translation theorists understand this emergency. Sherry Simon strongly advocates the need for a “renewed sense of agency in translation” in what she sees as the “violence of appropriation”.

Dr Nuria Brufau-Alvira, in her talk on Feminist Translationin the 21st Century, has spoken out about the lack of interdisciplinary awareness within Feminist circles - as in Brufau-Alvira’s example, it could well be that Gender Studies students are not aware of Feminist Translators. Feminist legal scholars have been working hard to have an impact on the law, inside Universities and in law firms. If we, as feminist and queer translators, do not begin to criticise and re-invent patriarchal patterns in language, then we are making the task even more difficult for feminist legal scholars. By reaching out to each other, through collaboration and through understanding the need for feminist legal translation, we can have a much more profound impact on the law and the language within legal texts.

**It would be fair to add that some men are also victims of this structural inequality, when their “masculinity” is challenged.

We hope to continue exploring this avenue of intersections, where patriarchal laws and power structures meet feminist and queer translation theories. If you have any examples or experiences which you would like to share, please leave a comment below!

Soy feminista y soy traductora (o incluso, traductor): ¿Y ahora qué hago?

Una Sheela Na Gig al estilo "La Dama de Elche"

Hay una gama amplia de traductoras y traductores (e intérpretes!), quienes cada uno con su especialización y una combinación de idiomas extranjeros. Algun@s habrán estudiado traducción e interpretación en la Universidad y tendrán un conocimiento profundo de las diferentes teorías y los distintos métodos que existen. También hay algun@s que han llegado a ser traductoras o traductores por casualidad: después de haber estudiado filología inglesa / japonesa / francesa, .etc. en la Universidad o después de haber vivido en el extranjero durante una larga estancia. Esta entrada en el blog os dará una breve introducción o “light” de las teoristas claves de la teoría feminista dentro del campo de la traducción en el contexto del Mundo occidental. Este es el punto de partida, así que os aconsejamos que hagáis vuestras propias investigaciones ya que cada idioma es un mundo y habrá teoristas incipientes por descubrir.

Barbara Godard ‡

La teorista Barbara Godard empezó sus estudios universitarios en Toronto y luego se mudó a Montreal para continuar su trabajo explorando la literatura canadiense, examinando las literaturas que reflejan las realidades canadienses anglosajonas y francófonas. En la Universidad de Burdeos terminó su doctorado y después enseñó en varias instituciones. Rápidamente se convirtió en experta en la literatura canadiense y quebequense – también se hizo experta en la teoría literaria, la teoría feminista y la teoría de la traducción. También clasificó y escribió sobre las prácticas culturales de las mujeres indígenas (de las Primeras Naciones y de los Métis).

En cuanto a su estilo de traducir, Godard abogaba por revelar lo que era ocultado o lo que no se decía dentro del texto. Esto se manifiesta a través de sus juegos de palabras, con el uso de neologismos y al modificar ella misma las palabras. El título “Amantes” (1980) del libro de poesía de Nicole Brossard podría ser traducido al inglés como ‘Lovers’ – pero Godard pone énfasis en las referencias lésbicas, traduciéndolo como “Lovhers”.

Susanne de Lotbinière-Harwood 

La teorista-traductora Susanne de Lotbinière-Harwood tiene la capacidad de traducir entre el inglés y el francés en cualquier dirección. Es bastante conocida su traducción al inglés del libro de Nicole Brossard, “Le desert mauve” (El desierto malva) – una traducción libre que da a la traductora la gran libertad de construir el significado y englobarlo de nuevo en la traducción como quiera.

Unos de sus trucos principales es la manipulación de la morfología de las palabras, abiertamente dándolas nuevos significados más profundos e inclinaciones o connotaciones políticas. Por ejemplo, “auther” - del inglés ‘author’ (autor) como la palabra anglosajón en este caso no nos revela el género de la persona que ha escrito el libro. En castellano, como es normal indicar y especificar el sexo o el género de la persona que hace la acción, este problema lingüístico se diluye.

Su obra bilingüe (en inglés y francés), ‘Re-belle et infidèle: la traduction comme pratique de ré-écriture au féminin/The Body Bilingual: translation as a re-writing in the feminine’ (Women’s Press – Toronto, 1991), es un libro interesante.

Sherry Simon

La teorista Sherry Simon ha estudiado en los E.E.U.U., Francia y Canadá, centrándose en la literatura comparativa. Actualmente da clases en la Universidad de Concordia en Canadá. Es una autora e investigadora prolífica con varias publicaciones, pero el texto que más os puede interesar es su obra, “Gender in Translation: Cultural Identity and the Politics of Transmission” (Routledge, 1996). El libro es, sin duda, el mejor punto de partida para alguien que le interesa la teoría feminista de la traducción y las técnicas que presenta establecen las normas y posibilidades diferentes. También hace referencia a la literatura feminista y la historia de la traducción hecho por mujeres.

Si os interesa el colonialismo y los estudios pos-colonialistas el libro, “Changing the Terms: Translating in the Postcolonial Era” (University of Ottawa Press, 2000), editado por Sherry Simon, os será de gran ayuda.

Luise Von Flotow

Von Flotow ha vivido y estudiado en varios países: Inglaterra, Alemania, Francia, los E.E.U.U. y Canadá. Actualmente es la directora de la Escuela de Traducción e Interpretación en la Universidad de Ottawa.

Una de las técnicas de Von Flotow, que particularmente creo que es digna es resaltar, es la idea de interceptar o secuestrar un término, una idea o incluso el texto en su totalidad y desviarlo. Hablaremos de esta técnica en más profundidad en otra entrada del blog. La idea básica detrás de esta técnica es cambiar o modificar la idea para combatir la misoginia u otro aspecto del sistema patriarcal. También existe como manera de empoderar a l@s que han sido excluidos, marginalizados o hecho vulnerables a través del uso del idioma en el texto original.

Por ejemplo, aquí tenemos una nota de prensa en inglés:

http://www.insightcrime.org/news-briefs/vigilantes-attack-prostitutes-and-clients-in-northern-peru

En el texto se puede ver el uso de la palabra, “prostitute” (prostituta), que es un término con connotaciones negativas y que estigmatiza al trabajador. En este caso se puede ‘secuestrar’ el término y modificarlo como “trabajador sexual” para que sea una traducción feminista.

El libro, “Translation and Gender: Translating in the ‘Era of Feminism’” (Ottawa University Press, 1997), de Von Flotow sería un claro ejemplo. En el libro habla de las varias teorías y técnicas que emplea y también incluye una sección sobre las traductoras que han sido olvidadas con el paso de los siglos.

“Translating Women” (2007) es una extensión de su otro libro, que incluye un análisis de las prácticas y técnicas de Simon y de Lotbinière-Harwood. Es un texto influyente, pero es mejor abordarlo cuando uno tenga más conocimiento del tema.

I’m a Feminist and I'm a Translator. Where do I start?

Translators (and interpreters!) come in all shapes and sizes, with varying backgrounds and language combinations. Some will have read Translation Studies at University and will be intimately aware of the variety of Translation theories and techniques at their disposal. Others may well have chanced upon the whole world of translation by pure accident after completing a languages degree or after a stint abroad, embracing a new culture and its associated language. Either way, this post will highlight some of the key Feminist translation theorists in the Western World. This is just a starting point, so don’t be afraid to investigate what practitioners who deal in your language pair are discussing and applying to their work.

Barbara Godard ‡

Godard began her Undergraduate studies in Toronto before moving to Montreal to continue exploring Canadian literature, transcending the gap between the Anglo-phone and the Franco-phone realities of Canada. She completed her PhD at the University of Bordeaux and began teaching at various institutions. She quickly carved out her impressive career as an expert on Canadian and Quebecois literature as well as literary, feminist and translation theory. Godard also acknowledged and wrote about indigenous (First Nations and Métis) women’s cultural practice.

Godard, in her translation practice, advocated revealing what was hidden in the text. This is shown through her ingenious wordcraft and wordplay: Nicole Brossard’s book of poems, Amantes (1980), would be translated as “Lovers” – but Godard picks up on the reference to lesbian lovers and so, recasts the titles as “Lovhers”.

Susanne de Lotbinière-Harwood 

De Lotbinière-Harwood drives the bus both ways, in that she works to and from English and French. She is best known for her English translations of Nicole Brossard’s books, particularly Mauve Desert – a free translation, which enables de Lotbinière-Harwood, as the translator, to construct and weave meaning as she herself sees fit.

One of the translator’s calling cards is her manipulation of the morphology of words, granting them new, deeper meanings and political inclinations. For example, “auther” (my own emphasis) makes a bold statement, indicating the gender of the writer.

Her French-English work, ‘Re-belle et infidèle: la traduction comme pratique de ré-écriture au féminin/The Body Bilingual: translation as a re-writing in the feminine’ (Women’s Press – Toronto, 1991), is an interesting book to take on. 

Sherry Simon

Simon completed her studies in the USA, France and Canada, focusing mainly on Comparative Literature. She currently lectures at Concordia University. She is a prolific writer and researcher with a string of publications, but the one particular text which you may well come across is her work, “Gender in Translation. Cultural Identity and the Politics of Transmission” (Routledge, 1996). The book is probably the best starting point for anyone interested in Feminist translation theory and techniques as it introduces the various principles, highlights different practices and gives food for thought on many issues. There is also a lot of reference to women’s writing and the history of women as translators.

Readers who are interested in Colonial studies and post-colonialism may also wish to indulge in “Changing the Terms: Translating in the Postcolonial Era” (University of Ottawa Press, 2000), edited by Simon. 

Luise Von Flotow

Von Flotow’s studies and career have led her through England, Germany, France, the USA and Canada. She is currently the Director of the School of Translation and Interpretation at the University of Ottawa.

One of Von Flotow’s techniques which is a personal favourite is the idea of “hijacking” a term, an idea or even the whole text. I will be discussing this technique and its application in another post soon. The basic idea is to alter an item or idea, in order to avoid misogyny or to empower those who have been disenfranchised through the language that is being employed in the original.

For example:  Here’s a headline from CNN Mexico:

 “Una prostituta de alto nivel es acusada de matar a un ejecutivo de Google” (10/07/14)

“Prostituta” (‘prostitute’) could be ‘hijacked’ and recast as “Sex Worker”, in an attempt to tackle the stigma surrounding this type of work. Some would also see it as an attempt to normalise and validate sex work as a job like any other.

A good place to start would be Von Flotow’s, “Translation and Gender: Translating in the ‘Era of Feminism’” (Ottawa University Press, 1997). The work covers a variety of theories and techniques. It also has an interesting section on the women translators who have been forgotten about with the passing of time.

“Translating Women” (2007) builds on Von Flotow’s previous work as well as that of Simon and de Lotbinière-Harwood. It is a very influential text, but would be best approached after exploring other works.

- Does your Translation and Interpreting Studies course include Feminist translation theories and techniques? - Do you think we've missed out any particular theorists?

 If so, do let us know and please share your experiences!

Why the Sheela Na Gig?

Illuminati symbol? Call for Devil Worshipers? Sign of "Whoredom"?  Not at all!

The Sheela Na Gig is a powerful, ancient symbol that can be found on old churches across Ireland and in Britain. The little character with exposed breasts opening a vulva may seem perverse or overtly sexual, but we have been socially conditioned to see the body and any celebration of sexuality as wrong or sinful. Sadly this view in society has led to many such symbols being destroyed the world over.

There are lots of different theories about the Sheela Na Gig symbols. Some people believe they represent a Celtic Mother Goddess or a Goddess of Fertility. Others would say that they are visual warnings against indulging in carnal desires. We find power and beauty in the image and meaning behind the Sheela Na Gig: a female being in touch with her sexuality and her body. So, it seemed like the perfect image to reflect our stance and our heritage. 

Hello! Dia dhuit! ¡Hola! Hallo! Salut! こんにちは! Hej!

So, what's this blog about?
 This blog is a bit of an open experiment, which you're welcome to take part in. I'll be posting about translation studies, the theories that currently exist and my own musings on the need for new theories and developments within the field. Your comments and contributions are welcome!

Throughout my Undergraduate studies in Translation and Interpreting my lecturers would go on about texts, the meaning within them and the craft of translation. For a while I didn't really think too much about all this. When I got more involved in Feminist and Queer activism, I began to realise this could influence and guide my translation practice and style.

Translation is just about changing the words from one language to another. Where does queer-feminism come into the equation?
 Well, we live in a world that is full of agendas (both hidden and not so well hidden) and the language that we use on a day to day basis is still, by and large, patriarchal. It is also based on a constructed gender binary, using the same old exclusively male and exclusively female pronouns. Translators are not just invisible agents turning words from one language to another, but rather translators grapple with ideas, concepts and the agendas that make up our world. I want more translators to reflect on their own practice (personal and professional) and to find ways of ensuring their text serves or empowers those who are traditionally disenfranchised in the text and in society. With all the activism that takes place on the street the world over, we also need to see that texts themselves are battlegrounds for the taking.

So, you want to change the world? 
 The world we live in isn't a pretty place. Changing our language and the texts that surround us could well result in social change, little by little. All of our actions are political, whether we like it or not.